Ansarollah Website Official Report
Published: Rabiʻ II 17, 1447 AH
All acts of aggression committed by the Zionists against the blessed Al-Aqsa Mosque must be classified as dangerous. Yet even more dangerous is the silence that feeds and encourages these aggressions, emboldening the Zionists to advance further against Muslim sanctities and symbols. This silence represents a test of religious zeal and faith-based responsibility—one that, clearly, is witnessing an extraordinary and unprecedented state of decline.
What has been happening in Al-Quds over the past two years—or even in a single day marked by attacks and violations—would, in better times, have driven thousands of Muslims to the streets and ignited anger across the Islamic world from East to West. But regrettably, what the Jews are doing today rests upon their utter confidence in the “absence of any Muslim reaction,” and even a near-complete surrender to Zionist will, without fear from Arabs, and without concern from over two billion Muslims.
Mass Intrusions Under Ben-Gvir’s Supervision
In recent hours, Israeli occupation forces and settler groups—led by the so-called Minister of National Security, Itamar Ben-Gvir—have launched mass incursions into the blessed Al-Aqsa Mosque compound during what they call the “Feast of Tabernacles” for the year 2025. According to the Islamic Waqf Department in Al-Quds, more than 1,300 Jewish usurpers stormed the mosque in a single day, while Palestinian sources confirmed that the total number of intruders since the first day of the holiday reached 3,023, personally led by Ben-Gvir. The scenes were described as a “provocative show of power” aimed at imposing temporal and spatial division within the mosque.
The Al-Quds Governorate reported that the occupation police had pre-announced their decision to permit six groups of settlers to enter simultaneously every ten minutes, facilitating the continuous presence of hundreds inside Al-Aqsa’s courtyards while barring Arab mosque guards from the incursion routes. Field data revealed that since the start of the war on Gaza on October 7, 2023, the total number of intruders reached 125,711—a stark indication of the intensifying Judaization project.
Al-Qudsites’ Testimonies: “Silence Is No Longer a Choice—It’s a Constraint”
Eyewitnesses from Al-Quds stated that Al-Aqsa’s reality has undergone a dramatic transformation since the war on Gaza—not only in the frequency of incursions but also in the behavior of worshippers, who are now forced into silence under intimidation and daily arrests.
A resident of Kafr Bara village inside the occupied territories, who visits Al-Aqsa weekly, recounted:
“Before the war, when a hundred settlers entered Al-Aqsa, worshippers would rise in protest. Today, thousands enter, and no voice is heard. This silence is not a choice—it’s a coercion.”
He added, “We no longer argue with the occupation police at the gates when denied entry. That was not the norm before the war—we used to challenge, debate, even shout. But today, Ben-Gvir’s ‘zero tolerance’ policy has made any objection a risk that could cost you expulsion or arrest.”
He described a personal encounter:
“I was pushing my child’s stroller near Bab al-Mutahhara when a policeman stopped me, saying the stroller was ‘making noise’ and that ‘settlers must pass without our presence.’ This never happened before the war.”
He also observed a change in police behavior toward settlers:
“In the past, we never saw policemen embracing those performing Talmudic rituals inside Al-Aqsa. Now, there is open solidarity and even direct protection. Settlers now drink water from the Qaytbay Fountain before leaving—it’s a daily violation we never witnessed before.”
Worshippers: “We Came to Worship”—A Phrase Used to Silence Protest
A female worshipper from the Old City confirmed that worshippers’ relationship with Al-Aqsa has changed since the outbreak of the war.
“The approach to Al-Aqsa has become purely ritualistic—as if it’s only a place for prayer. This is a dangerous sign, even if unintended,” she said.
“Take Ramadan as an example,” she continued. “Thousands of worshippers prayed and left without objecting to the occupation soldiers walking among women during Taraweeh prayers. Before the war, such a scene would have provoked outrage or shouting.”
She noted that a new religious discourse is now used to justify silence:
“We heard figures and officials repeat, ‘We came here to worship.’ Of course, we came to worship—but that phrase is now used to silence anyone who objects to oppression, under the pretext of ‘protecting women and children.’ In doing so, we are complicit in allowing Judaization policies to pass quietly.”
She questioned: “If this is the state of affairs during the holiest Muslim seasons at Al-Aqsa, what can we expect during Jewish holidays? Undoubtedly, intimidation, expulsions, and our own submission will lead to a fierce season of incursions and blatant displays of Jewish rituals.”
The Expelled: “Praying at the Nearest Point—Suppression Everywhere”
Those expelled from Al-Aqsa under arbitrary administrative orders face an even harsher reality. One of them, who insists on being near the mosque daily, said:
“I go to the Old City every day to pray at the nearest point to Al-Aqsa’s imam. Despite the repression, I refuse to let my spirit be exiled from my mosque.”
He explained that during Jewish holidays, occupation soldiers set up metal barriers to prevent worshippers from reaching the compound, pushing them outside the historical walls simply for being Palestinian.
He added, “Since the war, settlers have not been content with entering the mosque. After leaving, they now insist on moving around its gates—Bab al-Silsila, al-Qattanin, al-Malik Faisal, and al-Asbat—to perform their prayers.”
He described a recurring scene:
“You see men and women randomly denied entry for Friday prayers, and expelled if they try to pray in ‘Tariq al-Mujahideen.’ More dangerously, the occupation police no longer even require a written expulsion order—now, expulsions are verbal, at the whim of any officer.”
Meek and Scarce Condemnations
Despite the gravity of the crime and the escalating violations, few in the Arab and Muslim world appear to care about what the Zionists are doing in Al-Quds. Condemnations have been rare and timid, falling far short of the scale of aggression.
Jordan’s Ministry of Foreign Affairs condemned Ben-Gvir’s intrusion, describing it as “a flagrant violation of international and humanitarian law,” stressing that “the entire 144 dunums of the blessed Al-Aqsa Mosque are an exclusive place of worship for Muslims.”
The preacher of Al-Aqsa Mosque, Sheikh Ikrima Sabri, warned that “the enemy exploits holidays to pounce on Al-Aqsa,” affirming that “what the Zionists are doing will never grant them any right in it,” and that “the legitimate right has been decreed by God from the heavens.”
Meanwhile, Hamas described the incursion as “an aggressive message aimed at consolidating temporal and spatial division,” affirming that “Al-Quds and the blessed Al-Aqsa Mosque are a red line,” and that “the Palestinian people will continue to defend their sanctities by all legitimate means.”
A Systematic Judaization Project Under Global Watch
What Al-Aqsa is witnessing today is not merely a series of spontaneous violations, but part of an integrated Judaization project executed under the world’s watchful silence. The living testimonies of Al-Quds’s residents are not just personal stories—they are field documents, bearing witness to the daily oppression and enforced reality imposed by the occupation, supported by the highest political levels within the Zionist entity, and with clear and explicit participation from leaders of the United States—whose shared Zionist alignment drives them to protect and support the Zionist project unconditionally and without restraint.
